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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب معرفة الصحابة رضي الله تعالى عنهم
Book of Knowing the Companions (may Allah be pleased with them)
هِجْرَةُ زَيْنَبَ مِنْ مَكَّةَ إِلَى الْمَدِينَةِ
The emigration of Zaynab (may Allah be pleased with her) from Makkah to Madinah
Mustadrak al-Hakim — Hadith 7006
اُردوEn
حدثنا أبو العباس محمد بن يعقوب، حدثنا أحمد بن عبد الجبار، حدثنا يونس بن بكير، عن ابن إسحاق، حدثني عبد الله بن أبي بكر بن محمد بن عمرو بن حَزْم قال: حُدِّثتُ عن زينب بنتِ رسول الله ﷺ قالت: بينما أنا أتجهز [للحوق] (1) بأبي لقيتني هند بنت عتبة بن ربيعة، فقالت: يا بنتَ محمد، ألم يبلغني أنَّك تُريدين اللحوق بأبيك؟ قالت: فقلتُ: ما أردتُ ذلك، فقالت: أي ابنة عم، لا تفعلي، إن كانت لك حاجةٌ في متاعِ ممّا يَرفُقُ بكِ في سَفَرِك، وتبلغين به إلى أبيك، فإنَّ عندي حاجتك، قالت زينب: والله ما أراها قالت ذلك (2) إلا لتفعل، ولكني خِفْتُها، فأنكرتُ أن أكونَ أُريد ذلك، فتجهزتُ، فلما فَرَغتُ من جَهَازي قدم حَمُويَ كِنانة بن الربيع أخو زوجي، فقدم لي بعيرًا فركبته وأخذ (3) قوسه وكنانته، فخرج بها (4) نهارًا يقودها، وهي في هَودج لها، فتحدّث بذلك رجال قريش، فخرجوا في طلبها حتى أدركوها بذي طُوًى، فكان أول من سَبَقَ إليها هبَّارُ بن الأسود بن المطلب بن أسد بن عبد العُزَّى ونافع بن عبدِ قيس الفهري -[جد] بني أبي عبيدة بإفريقية (1). فروّعَها هبَّارٌ بالرُّمح وهي في هَوْدجها، وكانت المرأة حاملًا فيما يزعمون [فلما ريعَتْ طَرَحَت ذا بَطْنِها] (2) فنزل حَمُوها (3) ونَثَلَ كِنانته، ثم قال: لا يدنو مني رجلٌ إلَّا وضعتُ فيه سهمًا، فتكركر (4) الناسُ عنه، وأتى أبو سفيان في جلةٍ من قريش فقال: أيُّها الرجلُ، كُفَّ عَنَّا نَبْلَكَ حتى نُكلِّمك، فكفَّ، فأقبل أبو سفيان حتى وَقَفَ عليه، فقال: إنَّك لم تُصَبْ، خرجت بالمرأةِ على رؤوس الناس علانيةً وقد عرفتَ مُصيبتنا ونَكْبتنا، وما دخل علينا من محمد ﷺ فيظن الناس وقد خرجت (5) بابنته إليه علانية على رؤوس الناس بين أظهرِنا، أنَّ ذلك عن ذُلّ أصابَنا (6) عن مُصيبتنا التي كانت، وأنَّ ذلك ضَعْفٌ بنا ورَهَقٌ (7)، ولَعَمري ما لنا بحبسها عن أبيها حاجةٌ، ولكن ارجع بالمرأة، حتى إذا هَدأ الصوتُ وتحدث الناسُ: أنا قد رددناها، فسُلَّها سرًا فألحقها بأبيها، قال: ففعل، فرجع فأقامَتْ ليالي، حتى إذا هدأَ الصوتُ، خرَجَ بها ليلًا حتى سلَّمها إلى زيد بن حارثة وصاحبه، فقدما بها على رسول الله ﷺ (8).
هذا حديث فيه إرسال بين عبد الله بن أبي بكر وزينب ﵃، ولولاه لحكمتُ بصحَّته على شرط مسلم، وقد رُوي بإسناد صحيح على شرط الشيخين مختصرًا:
[التعليق - من تلخيص الذهبي] ترقيم العلميه 6835 - حذفه الذهبي من التلخيص
هذا حديث فيه إرسال بين عبد الله بن أبي بكر وزينب ﵃، ولولاه لحكمتُ بصحَّته على شرط مسلم، وقد رُوي بإسناد صحيح على شرط الشيخين مختصرًا:
[التعليق - من تلخيص الذهبي] ترقيم العلميه 6835 - حذفه الذهبي من التلخيص
It is narrated from Abdullah bin Abi Bakr bin Muhammad bin Amr bin Hazm that he was told about Sayyidah Zaynab (may Allah be pleased with her) that she said: While I was preparing to go to my father, the Messenger of Allah (peace and blessings be upon him), Hind bint Utbah bin Rabi'ah met me and said: "O daughter of Muhammad (peace and blessings be upon him)! Has it not reached me that you intend to go to your father?" I said: "I have no such intention." She said: "O cousin! Do not do so. If you need any provisions for the journey that would be of use to you and by which you could reach your father, I have them (and will give them to you)." Sayyidah Zaynab says: "By Allah! I think she said this sincerely, only to help; but I was afraid of her, so I denied having any such intention." Then, when I had prepared my belongings, my brother-in-law Kinanah bin al-Rabi' (my husband's brother) came. He brought a camel for me, which I mounted; he took up his bow and quiver and set off with me, seated in a howdah, in broad daylight. This became the talk among the men of Quraysh, so they set out in pursuit and caught up with her at Dhu Tuwa. The first to reach there were Habbar bin al-Aswad and Nafi' bin Abd Qays al-Fihri. Habbar frightened the lady in the howdah with his spear. She was pregnant, and because of this fright she miscarried. Her brother-in-law got down from the camel, spread out his quiver and said: "Whoever comes near me, I will shoot him with an arrow." So the people drew back. Then Abu Sufyan came with the notables of Quraysh and said: "O man! Hold back your arrows from us so that we may speak to you." So he held back. Abu Sufyan came close and said: "You have not taken the right course. You are taking this woman out openly in front of everyone, while you know of our recent calamity and shock (the Battle of Badr), and you also know what harm has come to us because of Muhammad (peace and blessings be upon him). Now if you take his daughter away publicly like this from our midst, people will think that it is because of our humiliation and weakness. We have no need to keep her from her father, but take this woman back for now; when the clamour dies down and people have finished saying that we brought her back, then quietly take her out and deliver her to her father." So he did so. A few nights later, when the talk had died down, he set out with her by night and handed her over to Sayyiduna Zayd bin Harithah (may Allah be pleased with him) and his companion, who brought her to the Messenger of Allah (peace and blessings be upon him).
This is a hadith in which there is irsal (a break in the chain) between Abdullah bin Abi Bakr and Sayyidah Zaynab (may Allah be pleased with her); were it not for that, I would have judged it sahih (authentic) on the condition of Imam Muslim. However, a shortened version of it has been narrated with a sahih chain on the condition of the two Shaykhs (Bukhari and Muslim).
This is a hadith in which there is irsal (a break in the chain) between Abdullah bin Abi Bakr and Sayyidah Zaynab (may Allah be pleased with her); were it not for that, I would have judged it sahih (authentic) on the condition of Imam Muslim. However, a shortened version of it has been narrated with a sahih chain on the condition of the two Shaykhs (Bukhari and Muslim).
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) ما بين المعقوفين زيادة من مصادر التخريج.
Note / Clarification: The addition between the square brackets [ ] has been taken from the sources of the takhrij.
(2) قولها: قالت ذلك، سقط من (م) و (ص).
Note / Clarification: Her words "qalat dhalik" are missing from manuscripts (M) and (S).
(3) في النسخ الخطية: وأخذت، وهو خطأ، والتصويب من المصادر.
Note / Clarification: The handwritten manuscripts have "wa-akhadhat", which is a mistake; the correction was made from the sources.
(4) في النسخ: بي، والتصويب من المصادر.
Note / Clarification: The manuscripts have "bi"; the correction was made from the sources.
(1) في (ز) و (ب) بعد كلمة الفهري: بقريه بني أبي عبيد بإفريقية، وفي (م) و (ص) بعدها: يروعها هبار، لكن تُرك فراغ بمقدار كلمة في (ص) بعد الفهري. وفي الطبراني: بقينة بني أبي عبيدة بن عتبة بن نافع الذي بإفريقية. والصواب ما أثبتنا إن شاء الله، فإنَّ نافعًا هذا هو والد عقبة بن نافع الأمير المشهور في فتوحات إفريقية والمغرب، وابنه أبو عبيدة وبنوه في إفريقية.
Note / Clarification: In manuscripts (Z) and (B), after the word "al-Fihri" there is "بقريه بني أبي عبيد بإفريقية", and in (M) and (S) after it there is "يروعها هبار" (but in (S) a gap the size of one word is left after al-Fihri). Al-Tabarani has "بقينة بني أبي عبيدة بن عتبة بن نافع الذي بإفريقية".
Important point: What we have established (in the text) is correct, in sha' Allah, because this "Nafi'" is in fact the father of "'Uqbah bin Nafi'", the famous commander in the conquests of Africa and the Maghrib, and his son Abu 'Ubaydah and his descendants were in Africa.
(2) ما بين المعقوفين لم يرد في النسخ، وأثبتناه من المصادر.
Note / Clarification: The text between the square brackets [ ] was not in the manuscripts; we have restored it from the sources.
(3) تحرَّف في النسخ إلى: فتراجموها.
Note / Clarification: In the manuscripts this word has been corrupted into "fa-tarajamuha".
(4) تحرّف في النسخ إلى: فتكلكل، والمثبت من المصادر، ومعناه: رجع الناس عنه.
Note / Clarification: In the manuscripts it has been corrupted into "fa-takalkala"; the correct text has been taken from the sources, and its meaning is: "the people drew back from him."
(5) في النسخ أخرج، والمثبت من ابن هشام والطبراني، وفي الطبري: خرج بابنته.
Note / Clarification: The manuscripts have "akhraja"; the correct text has been taken from Ibn Hisham and al-Tabarani. Al-Tabari has the words "kharaja bi-ibnatihi" (he went out with his daughter).
(6) في النسخ: أصابتنا، والمثبت من المصادر
Note / Clarification: The manuscripts have "asabatna"; the correct text has been taken from the sources.
(7) كذا في النسخ، وفي المصادر: ووهن.
Note / Clarification: It is like this in the manuscripts, while the sources have "wa-wahn" (and weakness).
(8) لا بأس برجاله، لكنه معضل، وأشار المصنف عقبه إلى هذا. وأخرجه البيهقي في "دلائل النبوة" 3/ 155 - 156 عن أبي عبد الله الحاكم، بهذا الإسناد مختصرًا.
Grading: There is no harm in its narrators ("la ba'sa bihim"), but this narration is "mu'dal", and the author pointed this out after it.
Reference / Source: Al-Bayhaqi narrated it in "Dala'il al-Nubuwwah" (3/155-156) from Abu 'Abd Allah al-Hakim, with this chain, in abridged form.
وأخرجه ابن هشام في "السيرة" 1/ 653 - 655 من طريق زياد بن عبد الله، والطبري في "تاريخه" 2/ 469 من طريق سلمة بن الفضل، والطبراني في "المعجم الكبير" 22/ (1050) من طريق محمد بن سلمة، ثلاثتهم عن محمد بن إسحاق، به.
Reference / Source: Ibn Hisham narrated it in "al-Sirah" (1/653-655) by way of Ziyad bin 'Abd Allah, al-Tabari in his "Tarikh" (2/469) by way of Salamah bin al-Fadl, and al-Tabarani in "al-Mu'jam al-Kabir" (22/1050) by way of Muhammad bin Salamah; all three of them (Ziyad, Salamah, Muhammad) narrate it from Muhammad bin Ishaq.
وانظر ما بعده.
Note / Clarification: See the narration after it.
Note / Clarification: The addition between the square brackets [ ] has been taken from the sources of the takhrij.
(2) قولها: قالت ذلك، سقط من (م) و (ص).
Note / Clarification: Her words "qalat dhalik" are missing from manuscripts (M) and (S).
(3) في النسخ الخطية: وأخذت، وهو خطأ، والتصويب من المصادر.
Note / Clarification: The handwritten manuscripts have "wa-akhadhat", which is a mistake; the correction was made from the sources.
(4) في النسخ: بي، والتصويب من المصادر.
Note / Clarification: The manuscripts have "bi"; the correction was made from the sources.
(1) في (ز) و (ب) بعد كلمة الفهري: بقريه بني أبي عبيد بإفريقية، وفي (م) و (ص) بعدها: يروعها هبار، لكن تُرك فراغ بمقدار كلمة في (ص) بعد الفهري. وفي الطبراني: بقينة بني أبي عبيدة بن عتبة بن نافع الذي بإفريقية. والصواب ما أثبتنا إن شاء الله، فإنَّ نافعًا هذا هو والد عقبة بن نافع الأمير المشهور في فتوحات إفريقية والمغرب، وابنه أبو عبيدة وبنوه في إفريقية.
Note / Clarification: In manuscripts (Z) and (B), after the word "al-Fihri" there is "بقريه بني أبي عبيد بإفريقية", and in (M) and (S) after it there is "يروعها هبار" (but in (S) a gap the size of one word is left after al-Fihri). Al-Tabarani has "بقينة بني أبي عبيدة بن عتبة بن نافع الذي بإفريقية".
Important point: What we have established (in the text) is correct, in sha' Allah, because this "Nafi'" is in fact the father of "'Uqbah bin Nafi'", the famous commander in the conquests of Africa and the Maghrib, and his son Abu 'Ubaydah and his descendants were in Africa.
(2) ما بين المعقوفين لم يرد في النسخ، وأثبتناه من المصادر.
Note / Clarification: The text between the square brackets [ ] was not in the manuscripts; we have restored it from the sources.
(3) تحرَّف في النسخ إلى: فتراجموها.
Note / Clarification: In the manuscripts this word has been corrupted into "fa-tarajamuha".
(4) تحرّف في النسخ إلى: فتكلكل، والمثبت من المصادر، ومعناه: رجع الناس عنه.
Note / Clarification: In the manuscripts it has been corrupted into "fa-takalkala"; the correct text has been taken from the sources, and its meaning is: "the people drew back from him."
(5) في النسخ أخرج، والمثبت من ابن هشام والطبراني، وفي الطبري: خرج بابنته.
Note / Clarification: The manuscripts have "akhraja"; the correct text has been taken from Ibn Hisham and al-Tabarani. Al-Tabari has the words "kharaja bi-ibnatihi" (he went out with his daughter).
(6) في النسخ: أصابتنا، والمثبت من المصادر
Note / Clarification: The manuscripts have "asabatna"; the correct text has been taken from the sources.
(7) كذا في النسخ، وفي المصادر: ووهن.
Note / Clarification: It is like this in the manuscripts, while the sources have "wa-wahn" (and weakness).
(8) لا بأس برجاله، لكنه معضل، وأشار المصنف عقبه إلى هذا. وأخرجه البيهقي في "دلائل النبوة" 3/ 155 - 156 عن أبي عبد الله الحاكم، بهذا الإسناد مختصرًا.
Grading: There is no harm in its narrators ("la ba'sa bihim"), but this narration is "mu'dal", and the author pointed this out after it.
Reference / Source: Al-Bayhaqi narrated it in "Dala'il al-Nubuwwah" (3/155-156) from Abu 'Abd Allah al-Hakim, with this chain, in abridged form.
وأخرجه ابن هشام في "السيرة" 1/ 653 - 655 من طريق زياد بن عبد الله، والطبري في "تاريخه" 2/ 469 من طريق سلمة بن الفضل، والطبراني في "المعجم الكبير" 22/ (1050) من طريق محمد بن سلمة، ثلاثتهم عن محمد بن إسحاق، به.
Reference / Source: Ibn Hisham narrated it in "al-Sirah" (1/653-655) by way of Ziyad bin 'Abd Allah, al-Tabari in his "Tarikh" (2/469) by way of Salamah bin al-Fadl, and al-Tabarani in "al-Mu'jam al-Kabir" (22/1050) by way of Muhammad bin Salamah; all three of them (Ziyad, Salamah, Muhammad) narrate it from Muhammad bin Ishaq.
وانظر ما بعده.
Note / Clarification: See the narration after it.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 7006
